古之治道者，以恬养知；知生而无以知为也，谓之以知养恬。
Those who would correct their nature by means of the vulgar learning 558, seeking to restore it to its original condition, and those who would regulate 559 their desires, by the vulgar ways of thinking, seeking thereby to carry their intelligence to perfection, must be pronounced to be deluded and ignorant people.
知与恬交相养，而和理出其性。
The ancients who regulated the Tâo nourished their faculty of knowledge by their placidity, and all through life abstained from employing that faculty in action ;—they must be pronounced to have (thus also) nourished their placidity by their knowledge 560.
夫德，和也；道，道也。
When the faculty of knowledge and the placidity (thus) blend together, and they nourish each other, then from the nature there come forth harmony and orderly method.
The attributes (of the Tâo) constitute the harmony; the Tâo (itself) secures the orderly method.
德无不容，仁也；道无不理，义也；义明而物亲，忠也；中纯实而反乎情，乐也；信行容体而顺乎文，礼也。
When the attributes appear in a universal practice of forbearance, we have Benevolence; when the path is all marked by orderly method, we have Righteousness; when the righteousness is clearly manifested, and (all) things are regarded with affection, we have Leal-heartedness; when the (heart’s) core is thus (pure) and real, and carried back to its (proper) qualities, we have Music; when this sincerity appears in all the range of the capacity, and its demonstrations are in accordance with what is elegant, we have Ceremony.
礼乐徧行，则天下乱矣。
If Ceremonies and Music are carried out in an imperfect and one-sided manner, the world is thrown into confusion.
彼正而蒙已德，德则不冒，冒则物必失其性也。
When men would rectify others, and their own virtue is beclouded, it is not sufficient to extend itself to them.
古之人，在混芒之中，与一世而得澹漠焉。
If an attempt be made so to extend it, they also will lose their (proper) nature.
The men of old, while the chaotic condition was yet undeveloped 561 shared the placid tranquillity which belonged to the whole world.
当是时也，阴阳和静，鬼神不扰，四时得节，万物不伤，群生不夭，人虽有知，无所用之，此之谓至一。
At that time the Yin and Yang were harmonious and still; their resting and movement proceeded without any disturbance; the four seasons had their definite times; not a single thing received any injury, and no living being came to a premature end.
当是时也，莫之为而常自然。
Men might be possessed of (the faculty of) knowledge, but they had no occasion for its use.
逮德下衰，及燧人、伏羲始为天下，是故顺而不一。
This was what is called the state of Perfect Unity.
At this time, there was no action on the part of any one, but a constant manifestation of spontaneity.
德又下衰，及神农、黄帝始为天下，是故安而不顺。
This condition (of excellence) deteriorated and decayed, till Sui-z n and Fû-hsî arose and commenced their administration of the world 562; on which came a compliance (with their methods), but the state of unity was lost.
德又下衰，及唐、虞始为天下，兴治化之流，淳散朴，离道以善险德以行，然后去性而从于心。
The condition going on to deteriorate and decay, Sh n N ng and Hwang-Tî arose, and took the administration of the world, on which (the people) rested (in their methods), but did not themselves comply with them.
心与心识知，而不足以定天下，然后附之以文，益之以博。
Still the deterioration and decay continued till the lords of Thang and Yü 563 began to administer the world.
文灭质，博溺心，然后民始惑乱，无以反其性情而复其初。
These introduced the method of governing by transformation, resorting to the stream (instead of to the spring) 564, thus vitiating the purity and destroying the simplicity (of the nature).
They left the Tâo, and substituted the Good for it, and pursued the course of Haphazard Virtue.
由是观之，世丧道矣，道丧世矣。
After this they forsook their nature and followed (the promptings of) their minds.
世与道交相丧也，道之人何由兴乎世，世亦何由兴乎道哉！
One mind and another associated their knowledge, but were unable to give rest to the world.
道无以兴乎世，世无以兴乎道，虽圣人不在山林之中，其德隐矣。
Then they added to this knowledge (external and) elegant forms, and went on to make these more and more numerous.
隐，故不自隐。
The forms extinguished the (primal) simplicity, till the mind was drowned by their multiplicity.
After this the people began to be perplexed and disordered, and had no way by which they might return to their true nature, and bring back their original condition.
古之所谓隐士者，非伏其身而弗见也，非闭其言而不出也，非藏其知而不发也，时命大谬也。
Looking at the subject from this point of view, we see how the world lost 565 the (proper) course, and how the course (which it took) only led it further astray The world and the Way, when they came together, being (thus) lost to each other, how could the men of the Way make themselves conspicuous in the world? and how could the world rise to an appreciation of the Way ?
当时命而不行乎天下，则反一无迹；不当时命而大穷乎天下，则深根宁极而待；此存身之道也。
Since the Way had no means to make itself conspicuous in the world, and the world had no means of rising to an appreciation of the Way, though sagely men might not keep among the hills and forests, their virtue was hidden;—hidden, but not because they themselves sought to hide it.
古之行身者，不以辩饰知，不以知穷天下，不以知穷德，危然处其所而反其性已，又何为哉！
Those whom the ancients called ‘ Retired Scholars’ did not conceal their persons, and not allow themselves to be seen ; they did not shut up their words, and refuse to give utterance to them; they did not hide away their knowledge, and refuse to bring it forth.
The conditions laid on them by the times were very much awry.
道固不小行，德固不小识。
If the conditions of the times had allowed them to act in the world on a great scale, they would have brought back the state of unity without any trace being perceived (of how they did so).
小识伤德，小行伤道。
When those conditions shut them up entirely from such action, they struck their roots deeper (in themselves), were perfectly still and waited.
故曰：正己而已矣。
It was thus that they preserved (the Way in) their own persons.